浅谈高校少数民族思想政治工作者的素质要求

思想政治工作是一门科学,从根本上说它是做人的工作,所涉及的知识是多方面的。少数民族思想政治工作者应当找准位置,加强修养,提高自身素质。只有具备良好的素养,才能更好地传播先进文化和塑造美好心灵。作为塑造新时代大学生灵魂的工程师,高校少数民族思想政治工作者必须具有较     

浅谈思想政治教育工作者的基本素质

思想政治工作是党的优良传统和政治优势,是经济工作和其他一切工作的生命线,思想政治教育工作者自身素质的高低,直接决定着思想政治工作效果的好坏.笔者认为,新时期的思想政治工作者应该具备政治素质、思想素质、道德素质、知识素质、能力素质、身心素质等六个方面的基本素质.     

新形势下高校思想政治工作的新对策

随着近五年来高校办学体制、教育管理体制、招生就业等各项改革的发展,高校思想政治工作面临着许多新情况和新问题,高校思想政治工作者只有把握工作对象的特点,转变工作观念;挖掘新的工作内容,改进工作作风,调整工作方式,才能在新形势下提高思想政治工作的实效,推进思想政治工作广泛深入地开展.     

社会化改革中高校后勤思想政治工作探析

"思想政治工作是经济工作和其它一切工作的生命线".就高校后勤而言,做好思想政治工作是后勤改革和各项工作的生命线,因此,在实施高校后勤社会化改革过程中,必须要坚持做好职工的思想政治工作.本文论述了后勤社会化改革中思想政治工作的地位和作用,探讨了社会化改革时期建立健全后勤思想政治工作的体制、机制问题,提出了加强思想政治工作队伍建设,提高思想政治工作针对性和时效性的途径、方法.     

论思想政治工作的方法创新

思想政治工作是提高人们的思想认识、转变人们的思想作风、树立良好思想品德的工作。要达到这个目的,就一定要掌握和运用好思想政治工作的方法。本文论述了思想政治工作方法的基本要求,介绍了经常采用的思想政治工作的方法,引入了非智力因素,实现了思想政治工作方法的创新。     

当代民族大学生思想特点成因分析与对策研究

当代民族大学生是当代各少数民族的精英,他们是处在改革开放的历史时期,伴随着传统文化与现代文化以及中西文化的激烈碰撞而成长的一代,他们承载着各民族的希望与未来.他们的思想政治状况的主流虽然是积极、健康、向上的,但同时也存在不少程度不同的问题,因而必须要加强民族大学生的思想政治教育工作.做好民族大学生的思想政治教育工作成为一项重要的任务与艰巨的工程,需要思想政治工作者做许多耐心细致的工作.     

我国高职院校学生思想政治教育存在的问题及对策研究

高职院校主要以培养应用型技术人才为主,当前社会不仅需要高标准的技术人才,也要保证人才具有较高的素质和道德修养。为了提升全民整体的综合素质,各高校必须加强思想政治教育工作。本文主要针对高职院校学生思想政治教育工作存在的问题进行分析研究,并提出若干条有效的解决对策。     

民族院校大学生思想政治教育的几点思考

作为一所民族高等院校,我们要分析研究民族学生的成长环境、性格特征,探索民族学生思想政治工作的特点,找准切入点和突破口,发挥思想政治工作的育人功能,不断提高民族学生的思想道德素质.     

民族高校社团思想教育功能研究

民族高校在大学生思想政治教育方面具有自身的特殊性。学生社团作为新时期高校思想政治工作的重要载体,对民族高校的思想政治教育具有教育导向、素质拓展、心理慰藉与心理凝聚、民族文化传承等积极的功能。目前,学生社团活动存在着一定的教育抑制以及商业化、功利性等问题,对大学生思想政治教育工作产生了一定的消极影响。必须要坚持制度规范与正确引导相结合,充分发挥学生社团在育人方面的积极功能。     

当代大学生思想政治教育之我见

中共中央、国务院印发《关于进一步加强和改进大学生思想政治教育的意见》，是指导和改进大学生思想政治教育的纲领性文献，要想做好大学生思想政治教育工作，必须要准确了解当代大学生的思想和心理特点，把握正确的方法。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

Identification,the exercise of democracy and the fear of the Other – the June EU referendum in the UK

ABSTRACT

The focus is the oscillation among leave voters in the EU referendum from the exercise of rights - an act of dis-identification – towards the assertion of identity as members of a British community. This was mediated by voters acting in an association of citizens calling on the equalising agency of the British people whilst claiming membership of a locally circumscribed community, perceived as injured, through entanglement with the Other prominent among them Europeans. Hence the recovery of the injured community as the object of the denunciators’ desire for identity coupled with the fear of the Other. Predicated on this was the resumption of class, gender and ethnic roles reflected in division among voters. The denunciation of togetherness with Europeans served leave voters to substitute the exercise of rights with a longing for identity. Instrumental in this was the lack of deliberation in the plebiscite to articulate the will of individual voters through a general will. The ‘direct power’ exercised enabled many to cast away their role as citizen in an attempt to claim their privileges as members of a racially and culturally demarcated British community. Paradoxically, the voters’ unashamed disavowal of their agency as citizens by seeking to restore a divided social world as the source of their identity was represented as an exercise in democracy. To some playing on words was supplemented by the use of force removing the gap between the discursive exclusion of the Other and the continued physical presence of bearers of different races and culture.